Contemplating the Five Aggregates and Eliminating the View of Self (Part I) (Second Edition)
Section Five: The Five Aggregates Are All Empty and Are the Nature of Tathagatagarbha
I. Why It Is Said That Great Wisdom Can Break the Afflictions of the Five Aggregates
When we realize the great wisdom of the originally existent true suchness of prajna, the mind-consciousness simultaneously gives rise to the wisdom of prajna. We then understand that the true mind is fundamentally unborn and undying, that the true mind inherently possesses all dharmas, that the true mind can give birth to all dharmas, that the true mind can produce the five-aggregate body, and that the true mind can manifest all actions of body, speech, and mind. With the true mind, there is the existence of all dharmas. At the same time, we know that the five aggregates are born from the true mind; they are dharmas subject to birth and cessation. Their functions and roles are all produced by the true mind through causes and conditions; they are not truly existent but are illusory dharmas that are constantly arising and ceasing.
In this way, we understand the principle that the five aggregates are not the self, thereby eradicating the view of self and breaking the affliction of the deluded view that the five aggregates constitute the self. From then on, the deluded and inverted thoughts in our understanding disappear, and the afflictions and karmic actions accumulated over countless lifetimes within the three realms, five desires, and six dusts gradually vanish. That is, through subsequent cultivation, we further eradicate the afflictions of thought delusions—the afflictions in thought or psychology, such as greed, hatred, ignorance, and arrogance, which are the afflictions of the five aggregates. Eventually, all afflictions of dust and toil disappear and are exhausted. The breaking and exhaustion of these afflictions of dust and toil come from realizing the great wisdom of prajna. Therefore, only with great wisdom can one break the afflictions of dust and toil of the five aggregates and attain liberation from birth and death.
II. How to Realize That the Five Aggregates Are All Empty
The mind that can contemplate and know that the five aggregates are all empty is the deluded mind of the seven evolving consciousnesses. The seven evolving consciousnesses possess afflictions such as greed, hatred, and ignorance, as well as fundamental ignorance. Through contemplating and reflecting on the selfless nature of the five aggregates in meditative concentration (dhyana), the sixth and seventh consciousnesses realize that the five aggregates are all empty, thereby breaking fundamental ignorance and eradicating the view of self. By investigating the eighth consciousness in meditative concentration, at the moment of breakthrough, one realizes the fundamental mind, the eighth consciousness, and simultaneously perceives that the five aggregates are all empty. If one further develops meditative concentration, the water of the first dhyana can moisten the mind, enabling the eradication of greed and hatred. Once greed and hatred are eradicated, the mind attains liberation; it is no longer bound by greed or by the five desires and six dusts. If one cultivates to the fourth fruition (arhatship), completely severing all greed and attachment to the world of the three realms, one can liberate oneself from the bonds of birth, aging, sickness, and death within the three realms and transcend them. After eradicating afflictions and attaining liberation of mind, the actions of body, speech, and mind become pure; one no longer creates actions tainted by greed, hatred, and ignorance, and the mind becomes pure and at ease.
Where there is ignorance, there is greed and defilement; the actions of body, speech, and mind become impure. After creating karmic actions, when the karmic conditions ripen, one must undergo the karmic retribution, experiencing unbearable suffering and endless birth and death. By studying the Agama Sutras, contemplating to eradicate the view of self, and knowing that the five aggregates are illusory, impermanent, and without self, one no longer spends all day revolving around the false self of the five aggregates to create evil karma. Knowing that the world of the three realms is illusory, one no longer greedily clings to worldly dharmas, is no longer bound by worldly dharmas, and the mind attains liberation. If one further cultivates the Mahayana path, realizing the mind and seeing the nature, awakening to the Tathagatagarbha, constantly observing the pure and selfless nature of the Tathagatagarbha, learning from it, and emulating it, in the future one will be free from mental obstructions, without inverted dreams and thoughts, without fear, and the mind will attain liberation.
III. Why Are the Five Aggregates Empty?
When the Bodhisattva Avalokiteshvara practiced the profound prajna paramita, he perceived that the five aggregates are all empty and thereby delivered all beings from suffering. Why are the five aggregates empty? Using the analogy of a puppet show: the limbs and head of a puppet are tied with strings, and someone behind pulls the strings, enabling the puppet to perform. When the puppet performs, one cannot say that the performance does not exist or is non-existent, but this performance has no substance; it is unreal, not free, not autonomous—it is illusory. The appearance exists, yet lacks its own substance; thus, the appearance is unreal.
Our five aggregates are likewise. One cannot say that the five aggregates do not exist, but this existence is illusory; there is no substantial five aggregates. The five aggregates are not free and lack autonomy; therefore, they are unreal. For example, when a person with low blood pressure feels dizzy and sees black spots before their eyes, for them, these black spots cannot be said to be non-existent, but this existence is illusory and unreal, entirely a hallucination that others cannot see. We need not fear or dislike these black spots, nor try to drive them away. As long as the dizziness is cured, the black spots will disappear. Similarly, as long as we cure our disease of ignorance, the illusory false appearances vanish from the mind, and all dharmas are seen as true reality (dharmata).
The five aggregates are illusory and unreal like these black spots, like that puppet performing a show. To truly understand these principles, one must practice the profound prajna paramita, engaging in deep, subtle contemplation, reflection, and investigation. Upon realizing the paramita, one will know. All appearances exist, but this existence is false existence, illusory, illusory transformation, not free; thus, the five aggregates are not the self. Yet there is a self that is not illusory; though it has no form, it is indeed true reality, a truly existent appearance.
The contemplation of prajna wisdom arises only when one practices the sixth paramita (prajna paramita) among the six paramitas of a bodhisattva. With the wisdom of contemplation, one can achieve prajna wisdom through contemplation. When contemplation is accomplished and the originally free mind is realized, one discovers that this mind is a mind of non-attainment. Regarding all dharmas in the world, it attains nothing because it needs nothing; it is fully endowed and lacks nothing whatsoever. This mind—we can call it Buddha, or sentient beings, or anything, or call it nothing—it does not mind. It is a mind that does not care; anything is fine, having or not having is fine; however it is treated is fine, recognized or unrecognized, it does not care, because it is free! We, however, are not free; we insist it must be this way, not that way—truly lacking freedom.
When contemplation deepens and conditions mature, one can realize the illusoriness of the five aggregates, understand that the five aggregates are not the self, that the five aggregates are impermanent, that the five aggregates are empty. The five aggregates are originally empty; it is only due to ignorance that we do not know this principle. Through contemplation, we can realize this principle. When we practice the profound prajna paramita and realize the true mind, the Tathagatagarbha, we know that all dharmas are the functioning of the Tathagatagarbha. The five aggregates are also the functioning of the Tathagatagarbha; suffering and calamity are also the functioning of the Tathagatagarbha. All are the wondrous functioning of the Tathagatagarbha. Originally, there are no five aggregates, no suffering or calamity; these false appearances are all manifested by the Tathagatagarbha, as if conjured up.
Thus, the five aggregates are empty; suffering and calamity are empty; all dharmas are false appearances, all manifestations of the Tathagatagarbha. With the manifestation of the Tathagatagarbha, all other dharmas are like bubbles and shadows. The Tathagatagarbha has no suffering whatsoever; as soon as it manifests, all suffering and calamity become the nature of the Tathagatagarbha, and suffering and calamity are entirely eliminated. Therefore, when the Bodhisattva Avalokiteshvara practiced the profound prajna paramita, he could perceive that the five aggregates are all empty and deliver all beings from suffering. We too can engage in such contemplation, perceiving that the five aggregates are all empty, all Tathagatagarbha, and from then on break the afflictions of dust and toil of the five aggregates.
IV. All Dharmas Are Entirely Illusory and Unreal
All dharmas arise from the Tathagatagarbha. When all dharmas cease, where do they cease? When material form (rupa) arises, it is formed by the four great elements; when it ceases, the four great elements disperse. When it arises, it comes from the Tathagatagarbha; when it ceases, it returns to the Tathagatagarbha. Therefore, when we see all material forms disappear, they ultimately vanish without a trace, with no place of cessation.
The six dusts of material form within the subtle sense organ (sheng yigen) at the back of the head are likewise: when they arise, they are formed by the four great elements, coming from the Tathagatagarbha; when they cease, the four great elements return to the Tathagatagarbha, vanishing without a trace. We cannot see or perceive how the material forms of the six dusts within the subtle sense organ at the back of the head are actually born or how they cease. Yet these things indeed come without a trace and leave without a shadow; in reality, they are all arising and ceasing within the Tathagatagarbha. What arises and ceases are also just images, metabolizing moment by moment, ungraspable, untouchable, yet feeling so real—truly an illusion, deceiving oneself and others.
Even when we see a room full of things every day, appearing very crowded, the entire room and its contents are also images, not real. Even the feeling of crowdedness is illusory, very unreal. When looking at a refrigerator, the image of the refrigerator is captured in the subtle sense organ, arises and ceases moment by moment, then disappears. When looking at a television, the image of the television arises in the subtle sense organ, then ceases. Then it changes to a sofa, tables, chairs, etc.—images arise one by one, then cease one by one, coming without a trace, leaving without a shadow, arising and ceasing moment by moment, changing, extremely illusory and unreal.
When hearing sounds, all sound images either form simultaneously in the subtle sense organ or arise successively; when they cease, they either cease simultaneously or successively, coming without a trace, leaving without a shadow. In reality, they all come from the Tathagatagarbha and return to the Tathagatagarbha. This coming and going are not substantial material forms coming from the Tathagatagarbha and returning to it; rather, it is the four great elements coming from the Tathagatagarbha and returning to the Tathagatagarbha—formless, markless, and in reality, never actually entering or leaving the Tathagatagarbha. The birth and death of the physical body are likewise: illusory, unreal, arising moment by moment, ceasing moment by moment, coming without a trace, leaving without a shadow. What substantial material form is there? It merely deceives the eyes and ears.
The seeds of the five sense consciousnesses arise from the Tathagatagarbha, thus seeming to have seeing, hearing, smelling, tasting, and touching—yet this is illusory and unreal. When they cease, the seeds of consciousness return to the Tathagatagarbha, the five consciousnesses disappear without a trace, coming without a trace, leaving without a shadow—merely illusory, deceiving people. The seeds of the sixth and seventh consciousnesses arise from the Tathagatagarbha, forming what seems like continuous knowing and discriminating, arising moment by moment, ceasing moment by moment; arising without a source, ceasing without a destination, formless, markless, coming without a trace, leaving without a shadow. Like a mirage, illusory, deceiving the mind-consciousness—no real events, no real dharmas, all are the play of the Tathagatagarbha.
A monkey, facing the moon reflected in a lake, entertains various thoughts and fantasies, attempting to grasp it. A foolish dog, facing the image in a mirror, bares its teeth and claws, attempting to drive it away. To summarize the countless lifetimes of every sentient being with a fitting phrase: it is all futile labor. Even becoming a Buddha is an affair within a dream. When a sentient being, it is a nightmare; when a Buddha, it is a pleasant dream.
V. The Five Aggregates and All Things Have the Sustaining Function of the Tathagatagarbha
The Tathagatagarbha does not mingle with the various objects of the five dusts because the objects of the five dusts are material dharmas, while the Tathagatagarbha is a mental dharma; the two cannot be confused. The Tathagatagarbha cannot be behind the scenery, nor can it be together with the scenery, even though material dharmas cannot exist apart from the Tathagatagarbha. Realizing the Tathagatagarbha is not achieved behind material dharmas; it is realized within the activities of the five aggregates. When our contemplation of the illusoriness of the five aggregates and eighteen realms yields clear results, the mind should be stirred, and we then perceive that the external realms are all sustained by the Tathagatagarbha of sentient beings sharing collective karma; they are not real. When contemplation reaches this level, eradicating the view of "mine" becomes swift. The mind no longer regards the material dharmas it possesses as real; one can mostly see the emptiness of the material dharmas one possesses. When the feelings within the mind become somewhat empty, meditative concentration can rapidly increase.
The five aggregates and all things are distinctly different. All things have no mind-consciousness, no spirituality, no feeling, perception, mental formations, or consciousness; they are merely composed of the four great elements. Yet all have the sustaining function of the Tathagatagarbha. Upon the five aggregates, however, there is the activity of eight consciousnesses; there is spirituality, feeling, perception, mental formations, consciousness, and behavioral actions. Therefore, behind all dharmas, there is the Tathagatagarbha maintaining and manifesting them. Thus, it is said that all dharmas are impermanent and illusory, all are the meritorious functions of the Tathagatagarbha.
VI. The Distinction Between the True Mind and the Deluded Mind
Upon all illusory dharmas of the five aggregates, the true mind and the deluded mind operate together. Both minds are formless and markless, neither inside, outside, nor in between, yet their natures are fundamentally different. The deluded mind has birth and death, movement, discrimination, defilement, and habits, while the true mind, the Tathagatagarbha, does not. When we contact all phenomena in the world, we must carefully analyze and reflect on the unreality, illusoriness, lack of autonomy, and variability of these phenomena. Gradually, the mind can refrain from grasping and clinging; afflictions become slight, and contemplation to eradicate the view of self proceeds swiftly.
If we further observe what, behind all these phenomena, sustains the existence and operation of the phenomenal world, and why all phenomena, being so illusory, can still arise and exist, then, after giving rise to this doubt, we can gradually find the master of all things and realize the Tathagatagarbha that gives rise to all dharmas. By constantly observing the selfless and ownerless nature of all dharmas, the emptiness of all dharmas, one can not only realize the fruitions (of the path) but also realize the mind and attain awakening. Afterwards, one can successively attain various contemplations such as the illusion-like contemplation, the mirage-like contemplation, and the dream-like contemplation.
VII. Illusory Appearances Have Illusory Functions
True emptiness refers to the Tathagatagarbha—real yet empty in nature. Within its mind-essence, not a single dharma exists, yet it can manifest all dharmas. Wondrous existence means that although the dharmas of the five aggregates and eighteen realms exist, their substance is non-existent; all are illusory dharmas wondrously manifested by the Tathagatagarbha. Regarding illusory dharmas, one cannot say that those false appearances do not exist, because sentient beings use those false appearances every second, every moment—using the five aggregates to eat, dress, walk, and live. Sentient beings live within the illusory eighteen realms: seeing false forms, hearing false sounds, smelling false scents, tasting false flavors, feeling false touches, and cognizing false dharmas.
Seeing, hearing, smelling, tasting, touching, and cognizing are all functional roles of the five aggregates. Therefore, one cannot deny the superficial existence of the five aggregates. Although the five aggregates are not truly existent, they still exist in an illusory manner. Clearly, we use the five aggregates every day, yet we say the five aggregates do not exist. When the mind can truly recognize that the five aggregates are indeed illusory, that is excellent—it means the view of self has been eradicated. May all sentient beings be like this. However, if one denies that even the illusory appearances of the five aggregates exist, then contemplation becomes impossible, and the view of self cannot be eradicated.
